Looking for the answers to the quality survey Chinese test paper for senior high school students in the second semester of the 2009 academic year in Minhang
2009 Chinese Language Test Paper
(Minhang District Pre-College Examination Survey Paper on May 20)
Reading (80 points)
( 1) Read the following and complete questions 1-8. (21 points)
What kind of cultural spirit does Wang Chengwei promote?
In a traditional country with a long history and culture, if people with special hobbies are allowed to seek pleasure in ancient books, I don’t know. How many interesting things can be extracted from it for entertainment. A vast country, a magnificent chapter; there are endless romances, endless joys and sorrows, and endless ups and downs, which make people gossip about the ups and downs! After all, those ancient books that some people regard as treasures The ancient things in it were originally gadgets played by artists in the wine shops in the past! But today, they were invited to the front desk by some literati, put on the coat of culture, and swaggered all the way to the stage; whereas in the ancient book, it was originally the solemnity of wearing the coat. However, today, some university professors and scholars stripped her naked and turned her into a young and glamorous model.
In fact, open-mindedness is not meant to be played casually. It is fine as long as it does not affect the entertainment of the audio-visual public. However, those with cultural status rely on their existing reputation and insist on To make a different sound, it must be anti-traditional, and it must be more secular than the secular. In fact, the cultural spirit we advocate today is not abstract. Its core content is to construct positive cultural content and spiritual realm, and vigorously promote the sense of responsibility and professionalism. These are the most essential things in the humanistic spirit. But some of the remarks we have seen recently are indeed very different from the above spirit. Some people pluck out some rotten things from ancient monuments and use them as selling points, just to make money. As a result, the dross and the essence go hand in hand, and decay and admiration go side by side. This is pathological. Competing with health, "What is Cixi's charm?" All the secrets have turned into unearthed cultural relics. I am so good at doing a unique column, but as long as the direction is wrong, even if a few historical mysteries are solved with the help of DNA gene identification, so what?
I really want to advise you. These cultural people must clearly face the fertile cultural soil under our feet. Although sowing seeds and cultivating them intensively can produce harvests, weeds do not need to be sown. They can grow wildly when they fall to the ground, until they have sucked up all the fertilizer needed by the crops. There is no harvest, but human reproduction depends on the nutrition of food rather than the growth of weeds! Society and nature are the same. Nowadays, many people’s vision is increasingly limited to a narrow space, blocking the wisdom they should have and delaying their development. In the pursuit of leisure and pleasure, trapped in addiction, even the state of mind of comprehending the philosophy of life in the natural ecology of human beings has been lost. Fortunately, there are still some cultural backbones who have been working hard, and there are still some writers who insist on living among the common people, living in cold days, and the words they write are full of body temperature.
What is worth revisiting is Mao Zedong's "Speech at the Yan'an Forum on Literature and Art", which still feels like a prescription for today's cultural misguided people. The question raised in the article, "Who does our literature and art belong to?" More than half a century later, it still has a strong guiding significance for today's cultural scholars. Today's literary and art workers must consciously serve "the largest part of the Chinese nation, that is, the broadest masses of the people", and to truly serve "thousands of working people" they must critically absorb some outstanding works. beneficial things in cultural heritage. It is necessary to go deep among the people, closely integrate the true essence of cultural heritage with the spirit of the times, and build a cultural homeland belonging to this era.
We should not avoid contradictions. Contradictions are ubiquitous. The key is to face them squarely. As long as we dare to face the contradictions and conflicts in reality and have the cultural spirit of serving the people, we can inspire the wisdom to solve problems. , can shape the national cultural soul belonging to this era.
1. (2 points) The word "pick" in the first paragraph highlights what you are looking for:
2. (4 points) Use concise language to summarize the underlined part of the first paragraph. two cultural phenomena.
(1)
(2)
3. (2 points) “So what?” What does “so what?” mean that cannot be achieved?
< p>4. (3 points) What is the function of the metaphor of "weeds" in the third paragraph?5. (2 points) "One principle" in "the same principle" means:
p>
6. (2 points) "Body temperature" refers to:
7. (2 points) The specific content of "pharmacy" in the fourth paragraph is:
8 , (4 points) It is helpful to open the book. Combined with this article, talk about your reading choices.
(2) Read the following and complete questions 9-14 (18 points)
Remembering Cao Xu on New Year’s Eve
① When I was a child, my parents were in Shanghai; My grandmother and I lived in our hometown in the countryside one long winter after another.
② Half of the old house is buried in deep snow; no one comes here usually, and relatives rarely move around. The sunshine in front of the main hall is cold and lonely. Only on New Year's Eve, when every household prepares to celebrate the New Year and make offerings to their ancestors, will the hall become lively.
③ Worshiping ancestors on New Year’s Eve is a folk custom spread in the south of the Yangtze River. People who have been busy for a year, when the harvest is over, the grains are returned to the warehouse, the cattle and sheep are safe, and the year is coming to an end, they think of paying homage and comforting their ancestors.
④The family puts some fish and meat offerings on the table, lights incense and candles, reunites with their ancestors, eats New Year’s Eve dinner together, and asks their ancestors to bless them and bring good weather next year.
⑤I have followed my grandmother since I was a child, and I see her pay homage to my ancestors every New Year’s Eve. She is busy all by herself, and regards offering sacrifices to ancestors as the most solemn event of the year. She is responsible for the inheritance of the family's incense.
⑥On this day, all the ancestors came. Grandma seemed to be back to when she was a girl and a junior. Her face became rosy, her expression became lively, and she talked more.
⑦ The ancestors who come to eat include elders and relatives; there are the father-in-law and mother-in-law from the husband's family; there are also parents from one's own family. They get together once a year to talk and reminisce about the past.
⑧When facing her ancestors and seniors, grandma felt free and unrestrained. Just say whatever is on your mind. Don’t hide anything, nothing can be hidden, the ancestors will all know. The grievances, sorrows, and anger of a year are sometimes vented and vented during the ancestor worship.
⑨I hope to make offerings to my ancestors, because they will have meat to eat. We usually don’t have meat, so we wait for this day to be offered to our ancestors. In order to provide for the ancestors, my grandmother would go to the nearby market town of Xigang Township to buy a fish and a lot of meat; chop the meat, make meatballs with ginseng and lotus root powder, and fry them in a pan.
⑩At that time, I thought meatballs were the most delicious thing in the world. Ever since my grandmother was chopping meat, my mouth watered when I saw the meatballs rolling and swirling in the oil pan "sizzling, sizzling, sizzling", all red and fragrant. At that time, I was like a puppy, standing in front of and behind my grandmother, unable to drive her away even if I was in the way.
(11) The fish meat offered to the ancestors is said to be for the ancestors to eat, but in fact the ancestors do not eat it; the round meatballs will fall into my mouth sooner or later. So, without reminding me, I will help my grandmother move a beech wooden table to the center of the room, place a cup on the table, and fill the cup with wine.
(12) Once, I secretly took a sip of wine and immediately said loudly to my grandmother: "Grandma, grandma, you poured it wrong. This is not wine, but water." Grandma said firmly: "It's wine, not water."
(13) I said: "It's water." Grandma said angrily: "Don't say it."
(14) From then on I knew , the wine offered to the ancestors is actually water.
(15) After the wine was poured, the fish and vegetables were served, benches were placed on all sides, and incense candles were lit. When the incense was rising, my grandmother stopped me from touching the benches.
(16) She said: "The ancestors are here, you have to be good and give the ancestors a good impression."
(17) My grandmother who usually loves me suddenly suddenly Be strict.
(18) If I stood at the door and blocked the door, she would pull me aside fiercely and say: "Little ancestor, get out of the way, the ancestors are coming." I thought it was true. I came and waited for a long time, but no one came. Then she said: "Grandma, grandma, the ancestors haven't come yet."
(19) Grandma said: "Don't say it."
(20) Pulled me aside, At this time, she was mumbling words, as if she was giving a welcome speech to her ancestors.
(21) When the ancestors came, grandma asked them to sit down one by one. The seats were arranged according to their age and in an orderly manner; the ancestors knew which seats they should sit in. Grandma greeted and exchanged a few pleasantries.
(22) When our ancestors were drinking, whoever had a good drinking capacity during his lifetime would have his grandmother add a little more to his cup, fill it up a little, and tell them not to be polite, saying: "We are all our own people, no outsiders." ”
(23) After finishing the wine, grandma would pour the wine away and serve rice in a wine cup. For those who had a large appetite during their lifetime, grandma would not forget to add rice to him or put two cups of rice on him. Next to it, he can take it by himself. Grandma knew who had a small appetite and who had a big appetite. When my ancestors were eating, I always heard my grandmother say:
(24) "I ask my ancestors to bless you for good weather this year, and bless Qiaoer (my father's nickname) to be safe. Hua (my nickname) looks like a pig or dog." Same."
(25) Farmers' pigs and dogs are a compliment. They hope that their children are as easy to raise as dogs and have no worries like pigs. They sleep after eating and eat after sleeping. That is a sign of health.
(26) When my ancestors were eating, my grandmother asked me to burn tinfoil and paper money. While burning, my grandmother muttered something: "We didn't burn much during the New Year this year. Life in the countryside is hard now. Let's burn more during Qingming Festival next year." Grandma said the same thing every time. I thought, life in the countryside was hard, why did our ancestors not care about it? Who cares?
(27) When the fire started to swirl, it was the ancestors who came to take the money. The whole process was like acting and took less than half an hour.
(28) After eating, drinking, taking out money, and gently stepping over the bench, the ancestors left one after another. At this time, my grandmother often wiped her tears aside, and I always stood beside her.
(28) Now I know that my grandmother wiped her tears not for her ancestors, but for herself. I suddenly understood that it was a lonely soul confiding in self-pity to a group of lonely souls. The winter days were long, and she had no close friends. She had many grievances and sadness in her heart. At the end of the year, she also had no one to talk to.
(29) Fifty years have passed.
(30) My grandmother has died long ago and the old house has collapsed. The only old things in the country are the red cherries that my grandmother planted in the yard. The old roots are still blooming. But, has anyone heard of it? Who has listened to the sound of red cherries "thumping, fluttering" when they bloom? That was the sound of my childhood.
(31) After my grandmother died, we never made offerings to our ancestors again. There was no custom of making offerings to our ancestors in the city, and our family didn’t have the habit of making offerings to our ancestors. Although I have reached my grandmother’s age, I have not even made offerings to my ancestors. The ritual of offering sacrifices to ancestors is almost forgotten, and the tradition of offering sacrifices to ancestors is about to be lost.
(32) This year’s New Year’s Eve, when the New Year is approaching, the scene of making offerings to ancestors with my grandmother when I was a child suddenly came to my heart. I thought about offering sacrifices to my ancestors and my grandmother, and my heart was filled with sadness.
(33) I said to my wife: "Starting from this year, we will also offer sacrifices to our ancestors. The first one is to offer sacrifices to my grandmother who loves me the most."
9. (4 points) The first paragraph is "long", which is meaningful. Please analyze its function:
10. (3 points) The sixth paragraph writes about the grandmother's performance in front of the ancestors precisely for the purpose of writing:
11. (2 points) The "wine" that the grandmother provided to the ancestors was actually water. What does it imply?
12. (3 points) The "I" in the article often said things that were inconsistent with the situation. In terms of coordination, the purpose is:
13. (4 points) The writing method of "Red Cherry" in the old house is similar to the ending of " " learned in high school. What is the function of this writing method in this paragraph?
14. (2 points) Combined with the full text, choose the incorrect judgment ( )
A. The author writes about New Year's Eve, but he actually writes about his grandmother
B. Writes Grandma Zhang Luo writes about the difficulties of life on New Year's Eve
C. I write that the first thing I have to offer to my grandmother is to express my gratitude and to express my understanding of my grandmother.
D. Be specific, such as when the ancestors sit down, eat, talk, and withdraw money. It mainly shows the grandmother’s sincerity in praying for her children and grandchildren.
(3) Fill in the blanks in the following famous passages (choose 6 blanks) (6 points)
15. (1) The east boat and the west boat are silent, .
(2) Perseverance, ；Perseverance, .
(3) Disciples do not have to be inferior to their teachers.
(4) Scholars must be ambitious.
(5) The spring beauty of Jinjiang comes to heaven and earth,
(6) When the army was defeated, , you have been here for twenty-one years.
(7) The jade test should be burned for three days.
(4) Read the following poem and complete questions 16-18. (8 points)
Huanxi Sha? Jingzhou asked Ma Ju to first climb the tower to view the fortress
[Song Dynasty] Zhang Xiaoxiang
The frosty sun shines brightly in the sky, and the water dips into the sky, and the sound is heard. The embroidered flag is red in the sound of the scabbard, and there is no faint smoke and decaying grass.
Thousands of miles away, the Central Plains is beacon-fired to the north, and to the east there is a statue of turbid wine garrisoning the building. The wine stall sheds tears to the sad wind.
16. (3 points) What scene does "Water Soaked in the Sky" describe? What's so good about it?
17. (3 points) "The wine stall sheds tears to the sad wind" The expression of the author's emotion is:
18. (2 points) The incorrect understanding of this word is ( )
A. The first film describes the actual scene seen before the eyes, and the second one is This sentence describes the situation of the Southern Song Dynasty army.
B. "There is light smoke and decaying grass" is a description of the scene, but there is a sense of desolation in the scene.
C. Write down your own feelings in the second part of the film. "Ten Thousand Miles of Central Plains" describes the vastness of the occupied territory.
D. "Yizun Zunjiu" refers to the lack of material due to the war and the lack of good wine in the military camp.
(5) Read the following and complete questions 19-23. (14 points)
Ancientist Ji Yun
Liu Yuchong, whose name is unknown, was born in Cangzhou. The great ancestor Hou Zhaigong, who was often in harmony with singing, was withdrawn by nature and liked to talk about ancient systems, but he was not practical in practice. Changqian Dong Tianshi painted, Qian Houzhai published the title. There is a poem in "Studying in the Autumn Forest" that says: "The roots of autumn trees are like roots, but they have no companionship.
I don’t know what book to read? But I see Xumei Gu. I only worry about what I hold in my hand, or the well field book. "It's a rule.
I occasionally got an ancient military book and read it for many years. I thought I could command a hundred thousand soldiers. There would be local bandits who trained their own soldiers to fight against them. The whole army collapsed and they were almost defeated. I also got an ancient water conservancy book and read it for many years. I said that I could make fertile soil from thousands of miles away. , people are like fish.
Because of this, he walked alone on the court steps, shook his head and said to himself: "How could the ancients deceive me?" This happened thousands of times, but these six words did not last long. He fell ill and died. On a clear and moonlit evening, I would see his soul walking alone under the pine trees in front of the tomb. He would listen to these six words and still laugh at them, so he would wait for them the next day. , Come on again. Those who stick to the past are stupid, how can they be so stupid?
A Wen Qin Gongchang taught Yun: "A belly full of books can harm things, but not having a book in the belly can also harm things." The game of national medicine does not use old recipes, but does not adhere to them; Chinese medicine does not rely on ancient prescriptions, but never departs from them. Therefore, it is said: "God makes it clear, and it depends on the person." ’ He also said: ‘You can behave well with others, but you cannot make others clever. ”'
19. (1 point) Hou Zhai’s surname
20. (4 points) Explanation and Braille:
(1) Painting by Chang Qian Dong Tianshi ( ) (2) The ditch has just become ( )
(3) Almost captured ( ) (4) One hundred thousand ( )
21. (4 points) Translation:
(1) National chess does not involve old rules, but does not adhere to old rules.
(2) You can behave with others, but you cannot make others clever. 22. (2 points) Select the item with the same meaning as "的" ( )
①It is also a rule ②Listen to it ③Wait for it the next day ④The evening with clear wind and white moon
A. ①② B. ①③ C. ①④ D. ①③
23. (3 points) How do you understand the terms "not sticking to ancient prescriptions" and "not leaving ancient prescriptions"?
(6) Read the following and complete questions 24-28 (13 points)
Zhang Dai returns to life after practice
Yesterday I listened to Songjiang He Mingtai and Wang Benwu Er. When a person plays the piano, He Mingtai cannot turn the board into a living thing, which is because it is blocked; Wang Benwu can't practice it well, and it is blocked because it is oily. Both of them are serious diseases, but Benwu is the one who is more serious. It cannot be cooked; when it is ripe, it will not be born. It is not a matter of separation, forgetfulness and discontinuity. , the wonderfulness of pauses and setbacks is really neither finger nor string, neither hook nor tick, a kind of freshness that people cannot understand and have not become aware of. Unless they are very skilled, very washed, and very detached, they will not be able to reach this point. By practicing this method of returning to life, one can play the harp, play the cuju, play the flute, sing and act, draw and write, write essays and poems, and many other things, all of which can bring vitality to oneself. Those who lose this vitality will eventually become filthy. When we play the harp, we only get this vitality. Nowadays, when people play the harp in Suxia, the sound of each word is gone, and only one sound comes out. After a long pause, the veins are broken, and the vitality is completely gone. . This is a way to die, and we can’t learn it. My brother has always taken it upon himself to do it. Is this true for his disciples?
24. (3 points) According to the meaning of the text, a mature piano player practices. The process of playing the piano should be:
□→□→□
25. (2 points) The following sentences have different terms ( )
A. Not It is also called separation and forgetfulness
B. The ancients did not deceive others
C. The young people in the village were good deeds
D. Sentence reading I don’t know
26. (2 points) Judging from the article, familiarity is seeking, and rawness is seeking.
27. (2 points) The reason for "I am the one" is:
28. (4 points) How do you understand the change between raw and cooked?
Writing (70 points)
29. Read the following materials and compose according to the requirements.
Specifically speaking, farewell makes people burst into tears; abstractly speaking, farewell also improves our realm. Please write an essay with the title "Farewell", no less than 800 words, no restriction on style (except poetry).
Reference answers to the 2009 Chinese language test paper
(Minhang District May 20 pre-college entrance examination survey paper)
Reading (80 points)
(1)
1. Deep and thin, highlighting the low taste of some literati.
2. (1) Label vulgar things as culture and promote them vigorously.
(2) Turn solemn things into vulgar and fashionable to cater to some people's tastes
3. You cannot make yourself famous and show your knowledge.
4. It vividly describes the harm of vulgar culture.
5. There must be lofty pursuits and hard work and hard work
6. The writer’s emotion, affection, and hard work
7. First, for The majority of the people have the subjective consciousness of conscious service; the second is to critically inherit the excellent and beneficial things in cultural heritage.
8. Write from two aspects of choices (omitted)
(2)
9. Highlight the degree of loneliness of the grandmother and make a concise and in place summary of the whole text. foreshadowing.
10. Writing about grandma’s excitement and excitement is a reflection of her long-term loneliness.
11. It hints at the hardships and difficulties of life at that time.
12. It sets off the grandmother’s pious attitude and heavy mood; it also echoes the realization at the end of the article.
13. "Xiang Ji Xuan Zhi" vividly describes the longing for his grandmother, the nostalgia for his childhood life, and the melancholy for the great changes.
14. D
(3)
15. (1) Only (only) see the white moon in the middle of the river in autumn
(2 )Jin and stone can be carved, but rotten wood cannot be broken
(3) A teacher does not have to be wiser than a disciple
(4) The road ahead is long and heavy
(5) Jade barrier Floating clouds change the past and the present
(6) Being ordered to be in danger
(7) It takes seven years to identify talents
(4)
< p>16. It depicts a vast scene where water and sky are connected.17. The indignation of being unable to serve the country despite the enemy being nearby.
18. D
(五)
19. Discipline
20. (1) Please (2) Cai, just ( 3) Almost (4) Lead; commander in chief
21. (1) The highest level chess players do not abandon the old rules, but do not stick to the old rules.
(2) It can teach people general methods, but cannot make people use them flexibly.
22. B
23. Not mud means innovation while inheriting; non-separation means not forgetting inheritance when innovating. It is also the relationship between my wisdom and human wisdom.
(6)
24. Raw→cooked→raw
25. C
26. Cooking is skill, raw is seeking Vitality, vitality
27. I am not mature enough to be mature, I am slippery
28. Tell us: the progress of art is a spiral process, and the pursuit of maturity is a technical pursuit. , when it reaches the stage of maturity, it must break away from maturity, which is the pursuit of artistic individuality and artistic originality.
Writing (70 points)
29. Refer to the college entrance examination composition scoring standards (omitted)
Song Poetry Appreciation Materials
Huanxisha Zhang Xiaoxiang P1448
Under the title of this poem, the Qiandao version of "Mr. Yu Hu's Long and Short Sentences" has a subtitle "Jingzhou asked Ma Ju to first climb the city tower to view the fortress", which should be the work of the author when he was the governor of Jingnan Prefecture and the pacifier of Jinghu North Road. . Mr. Ma Ju's life is unknown, but he is suspected to be the author's staff in Jingzhou. "Guan fortress" means watching the frontier fortress. At this time, Xiangfan, north of Jingzhou, was still the land of the Song Dynasty. The "fortification" here should refer to the fortifications on the outskirts of Jingzhou.
This poem expresses the grief for the fall of the Central Plains aroused by watching the fortress. The upper column expresses the view of the fortress, and the lower column expresses the sadness. The first sentence describes the natural scene in the fortress countryside and points out the season. "Frost and Mingxiao" depicts the autumn scene with clear skies. In frosty weather, the sun must be clear and bright. "Water dips into the sky" means that the water and the sky are connected. There is a long lake in the east of Jingzhou City, and the water "dipping in the air" may refer to this lake. This sentence describes the vastness of the water and the sky, reflecting the radiance above and below, and represents the real scene of the plains in the countryside of Jingzhou. The second sentence is suitable for Guansai, and what the ears and eyes touch is a military atmosphere. "Sheath" is the tip of the whip. "Embroidered flag" is a military flag embroidered with objects. The loud sound of the whip and the dazzling red flag all stand out from the objects that the ears and eyes are sensitive to, so they give people an extremely friendly impression. The sentence "Dan Yan" expands the line of sight, showing the vast and vast scene of the borderland. If the first sentence is the first objective reflection of the natural scene on the author's senses, this sentence can be said to be the poet's deep feelings as he looks around. The scenery in front of him and his inner thoughts are all confused. Compared with Wang Wei's poem "Mountain Colors Are and Nothings", although the scene is similar, the meaning of the image is far-reaching. Dongpo once said that Liu Yong's "The frost and wind are bitter and cold, the Guanhe River is desolate, and the remaining light shines on the building", saying that it "does not reduce the height of the Tang Dynasty". This sentence can also be viewed in this way.
From observing the fortress, we naturally think of the occupied Central Plains. The sentence "Wanli" is the emotion caused by observing the fortress. "Fenghuo" is a border alarm facility. Now that the Central Plains is to the north of Fenghuo, everything about the Central Plains goes without saying, and it is unbearable to say. Just mentioning it like this is worth a thousand words. It is difficult to describe how much it is. The sad and bitter feeling! The sentence "Yizun" connects the previous and the following. Looking north to the Central Plains, I feel infinite emotion. I want to use wine to entertain myself, but after drinking, I feel sad. It is really "raising a glass to relieve sorrow and sorrow will become more sorrowful", so I can't help but shed tears to the wind.
"Zhuojiu" is a wine with turbid color, which is often used to express rough and evil life. For example, Ji Kang's "Book of Severing Diplomacy with Shan Juyuan" says: "With a glass of turbid wine and a piece of music on the piano, your wish will be completed." Du Fu's "Ascend the High" The poem goes like this: "The wine glass stops being turbid when it is down." Fan Zhongyan's "The Proud of the Fisherman" says: "A glass of turbid wine can lead to a home thousands of miles away." "East of the garrison tower" refers to the east gate tower of Jingzhou where the author climbed. The word "East" seems to be unintentional. This is the direction of the capital of the Southern Song Dynasty. "Washing tears" means shedding tears, wiping the tears with hands and throwing them into the air, which shows how many sad tears flowed. The autumn wind blows, making people shudder. I feel that the Central Plains has not recovered, the people are trapped in fire and water, but the court only seeks peace and not recovery, so the wind is full of sadness.
The top line of this poem describes the scenery of Wangzhong Fortress, which is bright and magnificent. The scenery subtly reveals the author's emotional color. The eyes are clear and beautiful, but the human feeling is deeply gloomy. The emotion expressed in the lower column is reflected in people's activities, and the image of a patriotic man filled with grief and indignation looking north to the Central Plains appears in front of the reader. The whole poem is bright in color, sad in mood, vigorous in spirit, and profound in meaning. It is a short poem with a powerful structure and strong patriotic feelings. Together with "Six States Song Tou", it is a masterpiece of patriotic poems in the early Southern Song Dynasty.
Annotations, translations and authors of "The Nigu Zhe"
Ji Yun (1724-1805), courtesy name Xiaolan, was a native of Xian County, Zhili. He was knowledgeable and good at textual research and exegesis. During the Qianlong period, he compiled the "Sikuquanshu" and served as the chief editor. He also presided over the writing of 200 volumes of the "Sikuquanshu General Catalog". Ni (nì) ancient: stick to the ancient rules or the sayings of the ancients.
Note: Anonymous: His name is lost and unknown. Yu Chong is his nickname. Xian Gaozu: Addressing the deceased Gaozu. Zhaigong: an honorific title for Taoist priests. Sing harmoniously: reply to each other with poems. Pedantry: Pedantry is inappropriate. Qian: Please. Dong Tianshi: Folk painter in the early Qing Dynasty. He has no company: he is lonely and lonely, and no one wants to be with him. But seeing the ancient Xumei: I saw that his face looked very much like an ancient person. Eyebrows, face. Regulation: to advise. Corner: Contest. Good things: Like to be busy. Jingtian genealogy: It is said that the Jingtian system was implemented in the Western Zhou Dynasty. In order to solve the real land problem, some scholar-officials in later generations tried to restore the well-field system and draw maps. This was a foolish act of retrospect. Years: about one year. Lie said: Lobbying everywhere. Qian: Ask for a meeting. Ditch: Ditch. Fu: Just. 歘(xū): suddenly. A Wen Qin Gong: Akdun, a native of Zhengbai Banner in Manchuria in the Qing Dynasty, Wen Qin is his posthumous title. National chess players will not discard old chess records: National players will not discard old chess records. Non-persistence: Not paranoid. "Shen Er" two sentences: the language comes from "Book of Changes". It means that having the highest wisdom and being able to see things deeply can only exist in certain people. "Neng and" two sentences: the language comes from "Mencius". This means that carpenters can teach others the principles of making, but they may not necessarily make others dexterous.
Liu Yuchong, no one remembers his name until now, is from Cangzhou. My late great-grandfather Hou Zhaigong often sang poems and poems with him in those days. He has a withdrawn personality and likes to pay attention to ancient systems, but in fact they are pedantic and unworkable theories. He once asked Dong Tianshi to paint for him, and asked Hou Zhaigong to write poems on the paintings. Among them was a picture of reading in the autumn forest, and the poem was: "Sitting at the root of an autumn tree, with no companions, I don't know what book to read. But seeing that my eyebrows are old, I only worry about what I hold in my hand, or the Jingtian genealogy." This is the advice given to him by Hou Zhai's public poem.
He accidentally came across an ancient military book and read it carefully at his desk. He felt that he could lead a hundred thousand soldiers to charge into battle. It happened that bandits appeared in the village at that time, so Liu Yuchong trained his own soldiers to fight with the bandits. However, the whole team was defeated and he was almost captured by the bandits. He also happened to get an ancient water conservancy book and read it at his desk for several years. He thought he could make some achievements. His ability turned thousands of miles of wasteland into a fertile land. He drew a map and went to the state official to lobby for advice. The state official was also a good person, so he asked him to use a village to try to transform it. The canal had just been built, and the flood came and poured in along the canal. , almost all the people in the village drowned and turned into fish. So he was depressed from then on, always walking alone in front of the courtyard steps, shaking his head and saying to himself as he walked: "How could the ancients deceive me! (How could the ancients deceive me!)" He muttered like this every day. Mutter to yourself a thousand times, just say these six words. Soon Liu Yuchong died of illness.
Later, on nights when the wind was clear and the moon was white, people would often see his ghost walking under the cypress tree in front of the tomb, shaking his head and listening carefully. The ghost still said these six words. . Sometimes the people who heard it laughed at him, and the ghost would disappear immediately. If he went there again the next day, he would still see the ghost walking alone and mumbling to himself. People who stick to ancient books are a bit dull, but how could they stay like this?
Master A Wenqin once taught me: "Full of scriptures will harm your judgment of things, but not reading a single book will also harm your judgment of things. The great master of chess National players will not abandon the chess records handed down from ancient times, but they will not be very attached to the old records. A wise doctor will not stick to the prescriptions handed down from ancient times, but they will not deviate from the ancient prescriptions based on their experience. Therefore, they say: "Anything can be done." The main thing that leads to perfection is the person who does it." He also said: "You can teach people the standard steps to do anything, but it is impossible to make people dexterous."
Zhang Dai's "Survive after Practice." 》Appreciation materials
Zhang Dai (1597-1679) "Qi Yiyuan Xian Yun Xiao Ling Song":
Nothing in the world can be described, but a good month brings a bowl of tea.
What’s more, the three things are so pure and wonderful that although they are good, they are difficult to write down.
Xianyun Xiaoxi is so strange, and it’s his drama that every day is different.
I have reached the point of trying to figure it out, and I can understand the master's ideas in the field.
The master’s appreciation was correct, so Xiao Xi called over and touched it with his hand.
It takes a lot of words to make a fuss-free screening, but the small ones will be good and the big ones will be bad.
In the past, I used to teach young actors, but they were good at their craftsmanship but not refined at all.
The old tune has been changed into white words, who can practice it more and still be alive.
I can throw away every word I speak, but I am not worthy of the shengxiao and string strings.
There are very slight transitions in the song, so you can only appreciate it if you are careful and calm.
Bo Pian Chuan plays in the south of the Yangtze River, and he always shows off his skills.
Now that I have learned the wonderful sound of Bronze Bird, it is really easy to kill Luo Er this time.
This poem says that watching a good play is a wonderful enjoyment, just like tasting a bowl of good tea and admiring a good moon. The same meaning can also be seen in "Peng Tianxi's Opera" in Volume 6 of "Tao'an Mengmei": "I have tasted a good show, and I wish I could wrap it up in Dharma brocade and pass it on to immortality. It would be as good as a good moon in the sky at night or a cup of warm wine." Tea can only be enjoyed for a moment, but it can be cherished endlessly. "Of course, for a play to be a good one, not only the script must be good, but the actors' performances must also be good, and the teacher's teaching must also be good. Here, Qi Yiyuan's performance is praised for its excellence, which is different from day to day. The key is to handle the relationship between "raw" and "cooked" well. In this regard, Zhang Dai gave an in-depth explanation of this in his article "With He Zixiang", taking playing the piano as an example:
Yesterday I heard Songjiang He Mingtai and Wang Benwu playing the piano, and He Mingtai could not turn the board into life. , its concealment is also real; Wang Benwu cannot practice it for a living, its concealment is also oily. Both are serious illnesses, but I am the most serious. Which one? When someone first learns to play the piano, he will be in danger of not being able to master it; when he becomes familiar with it, he will be in danger of not being able to play it. Husband is born, it is not the so-called separation, separation and forgetfulness. The ancients played the harp, chanted and rubbed, and dropped the bets, and they succeeded. The skillful hooking, the strange penetration, the spirit of echoing, and the wonderful pauses and setbacks are truly neither fingers nor strings, neither hooks nor ticks, a fresh and fresh energy that no one can understand, and one who is aware of it. Unless you are very skillful, very cleansed, and very degenerated, you will not be able to reach this point.
Zhang Dai’s conclusion is:
Based on this method of resurrecting oneself, one can play the harp and plectrum, play the flute, sing and act, draw and write, compose and write poems. Hundreds of items are all brought to life through this. Those who gain this vitality will become pure and empty; those who lose this vitality will eventually become filthy.
What Zhang Dai is talking about here is the dialectics of "raw" and "cooked" in art. From an actor's point of view, "mature" means practice makes perfect, and "sheng" means striving for excellence and always performing new things; from an audience's point of view, "mature" means a sense of familiarity and intimacy, and "sheng" means a sense of strangeness and novelty. From "raw" to "cooked" is a leap, which requires hard work; from "cooked" to "raw" is another leap, which also requires hard work. When the two aspects of "raw" and "cooked" are properly combined, the performance can reach a new level and new feelings can be felt when watching the play. Regarding this important issue in performing arts and audience psychology, Zhang Dai combined his rich artistic practice and used a combination of poetry and prose to express it, which has important theoretical value.